Argonautica IV 1168-1225

Agreement between Alcinoos and the Colchians:

Disappointed by Medea's marriage, the Colchians, through fear of Aietes' anger, follow the example of the first Colchian fleet and settle nearby rather than return home.

1170: this ‘dawn is breaking’ line bears some resemblance to Empedocles G76 (B48) νύκτα δὲ γαῖα τίθησιν ὑφισταμένη φαέεσσι, “Earth produces night by obstructing the light [of the sun].” A.’s version seems to be a reversal of the earlier one; see further (Marshall 2017, 110–11).

1171: λῦε κελαινὴν νύκτα: “dissolved the dark night.” ἐγέλασσαν: “smiled, laughed, ” a use of the pathetic fallacy.

1172­–3: a fine and euphonious line, whose impact is intensified by the meaning leading over into the next (ἀτραπιτοὶ πεδίων). ἑρσήεσσαι ἄπωθεν / ἀτραπιτοὶ: “dewy paths, leading on into the distance” is a fine image. ἐν δὲ θρόος ἔσκεν ἀγυιαῖς: “there was noise in the streets. A’s style, at this point proceeds by means of lyrical ‘snap-shots.’

1174: κίνυντ᾿ ἐνναέται: the inhabitants of the city are stirring. οἱ δ᾿ ἀποτηλοῦ: “far away,”as often in A., a contrast is introduced by a clipped phrase at the end of a line.

1175: Κόλχοι: the band of Colchians who have come to claim Medea. ἐπὶ πείρασι: on the bounds, on the edge.” Μακριδίης . . . χερνήσοιο: the order of the words binds the phrase together: “of the peninsula of Makris,” possibly to be identified with Palaiopoli; see further (Grummond 2015, 649).

1176: μετεβήσετο συνθεσίῃσιν: “went to them now, as he had promised.” The King and his nobles go in procession to tell the Colchians, just referred to what has been decided. The phrase is difficult; see LSJ s.v. μεταβαίνω. The details of what is to be done with Medea (κούρης ὕπερ) are not repeated from the earlier conversation with Arete, as would have been the case with Homer.

1177: ὃν νόον ἐξερέων: “speaking his mind.”

1178: σκῆπτρον: “the staff, sceptre,” the symbol of kingly power, enhanced by χρυσοῖο. δικασπόλον: with a reference to Il. 1.238 (used of those who wield the sceptre) and also Hes. Th. 84–6 (a similar passage). ᾧ ὕπο λαοί: “by (lit. under) which.”

1179: διεκρίνοντο: picking up διάκρισις (1169) and itself a variation on Arg. 2.1027: “the people received straight judgements (ἰθείας . . . θέμιστας); see further (Edwards 2004, 65).

1180: τῷ δὲ καὶ ἑξείης: “next in line after him (Alcinous).” πολεμήια τεύχεα δύντες: a warlike Homeric description (Il. 7.193), just in case the Colchians do not accept Alcinous’ terms.

1181: Φαιήκων οἱ ἄριστοι: The Phaeacians are usually peaceful (Od. 8.91, 108), here they are on parade (ὁμιλαδὸν ἐστιχόωντο).

1182: γυναῖκες ἀολλέες: “all the women.” It is a point for discussion whether this phrase is meant to echo the scene (Od. 22.446) during in which Odysseus executes the maids who have assisted the suitors in various ways; see further (Sententiaeantiquae 2020).

1183: ἐποψόμεναι: “to see,” participle of purpose: fut. mid. fem. nom. pl. < ἐφοράω. The crowds gather to see the Argonauts: ἀνέρες ἀγροιῶται: “rustic countrymen.”

1184: ἤντεον: “met, took part (in watching the procession),” imperf. ind. act. 3^rd. pl. < ἀντάω, when they hear the news (εἰσαΐοντες . . . νημερτέα βάξιν).

1185: ἐπιπροέηκεν: “sent forth,” aor. ind. act. 3^rd. sg. < ἐπιπροΐημι. The description is now broken down into individual touches: ὁ μὲν: “one man. . .” ἄγεν: “led in.” ἄλλων: agrees with μήλων in the next line: “of his other flock.” The word order is beautifully balanced. A.’s description of the sacrifice is allusive. More detailed is Od. 3.430–63; see further (Gagarin 2010, 196).

1186: ὁ δʼ: “another,” ἄγεν is also understood with this phrase. ἀεργηλὴν: a rare word. The animal would be precious, but its choice avoids slaughtering a working beast.

1187: ἄλλοι δ᾿: “others.” The description has the air of a typical country festival: see further (Rumford 2011). ἀμφιφορῆας . . . οἴνου: “amphoras of wine.”

1188: κίρνασθαι: “for the mixing,” an infinitive of purpose (Smyth §2008). θυέων δ᾿: “the smoke of the sacrifices billowed faraway;” see further (Naiden 2013, 21). κήκιε λιγνύς: A. uses the phrase very differently at Arg. 1.389, of the Argo’s being launched.

1189: αἱ δὲ πολυκμήτους ἑανοὺς φέρον: “and the women brought embroidered robes,” a traditional part of the wedding ceremony, known as Epaulia; see further (Blundell 1995, 123). οἷα γυναῖκες: “as women usually do.” A. sometimes uses this phrase with different connotations: Arg. 4.53!

1190: μείλιά τε χρυσοῖο: “bridal gifts made of gold.” The meaning of μείλιά here reflects two Homeric passages: Il. 9.147=289. μείλιον is usually used of propitiatory offerings.

1190–1: ἀλλοίην ἐπὶ τοῖσιν / ἀγλαΐην: “all the other finery.”

1191: ἐντύνονται: “wear, are decked out in.” οἵην: will be a retained accusative; Smyth §1621, 1632. With this line begins a run of three spondeiazontes. This is unique in A., though Homer has an example starting at Il. 2.717.

1192: θάμβευν: “they were amazed at.” There are other examples of this Doric contraction in A.: Arg. 1.597 ὡμάρτευν, 3.1333 ἐσμαράγευν, 3.1304 ὁμάδευν (though this is a conjecture.) To some extent, the reasons for its adoption here are literary, perhaps echoing Pindar and other lyric poets in what is, after all, a lyrical moment, but A. and his contemporaries would have been Doric speakers. Here, it is used as a variation on phrases such as οἱ δὲ ἰδόντες θάμβησαν (Il. 8.77), οἱ δʼ ἀνὰ θυμὸν ἐθάμβεον (Od. 4.638); see further (Stephens 2015, 26).

1192–3: ἀριπρεπέων ἡρώων / εἴδεα καὶ μορφάς: “the form and appearance of the distinguished heroes.” The two nouns are almost synonymous. The phrase recalls a discussion between Odysseus and the youth of Phaeacian as to what constitutes an heroic appearance (Od. 8.176).

1193–4: Οἰάγροιο / υἱὸν: “the son of Oiagros,” i.e. Orpheus, also the object of θάμβευν.

1194: ὑπαὶ φόρμιγγος ἐυκρέκτου καὶ ἀοιδῆς: “to the accompaniment (see 1159n.) of his ringing (ἐυκρέκτου, “lit. well-struck with a plectrum) lyre and song.”

1195: πέδον κρούοντα: “striking the ground.” σιγαλόεντι . . . πεδίλῳ: “with his glittering sandal. It is better to read κρούοντα rather than κροτέοντα, as well as Nonnus. D. 40.240 there is also Euripides El. 180. The elaborate description, as often, interweaves adjectives and nouns.

1196–7: νύμφαι δ᾿ ἄμμιγα πᾶσαι: “the nymphs all together,” (in chorus) sang the marriage song (ἱμερόενθ᾿ ὑμέναιον ἀνήπυον), in answer to Orpheus, ὅτε μνήσαιντο γάμοιο: “whenever he mentioned marriage.” Virgil perhaps had this passage in mind: Aen. 4.168conubiis summoque ulularunt vertice Nymphae, (the marriage of Dido and Aeneas, an equally ill-omened occasion.) ἄλλοτε δ᾿ αὖτε: “but at another time.”

1198: οἰόθεν οἶαι ἄειδον: “they sang alone.” ἑλισσόμεναι περὶ κύκλον: “weaved a circular dance.”

1199: The poet makes a lyrical intervention: Ἥρη, σεῖο ἕκητι: “Hera for your sake,” (as the presiding goddess of the Argonauts’ fortunes.) σὺ γὰρ καὶ: “for you in fact.”

1200: ἐπὶ φρεσὶ θῆκας / Ἀρήτῃ: perhaps the sense is that Hera “suggested to Arete.” The Queen is part of Hera’s divine plan but not her puppet. φάσθαι: pres. inf. mid. < φημί: to reveal, proclaim.” πυκινὸν φάσθαι ἔπος: the phrase echoes, with the words slightly rearranged, a passage in Homer (Il. 11.783–9) which is very concerned with the giving of good advice, though of a slightly different nature; see further (Sententiaeantiquae 2016).

1201: αὐτὰρ ὅ γ᾿: refering to Alcinous. ὡς: to be taken with the ὣς in line 1203: “as he had at first (τὰ πρῶτα) proclaimed . . . so did he . . .” ἀνὰ . . . ἔειπεν: in tmesis, “he proclaimed. δίκης: to be taken with ἰθείης in the next line.

1202: ἤδη . . . ἐκλήιστο: is in parenthesis: “and the completion of the marriage had been proclaimed.” ἐκλήιστο: > plup. ind. 3^rd. sg. < κλῄζω.

1203: ἀλέγυνε διαμπερές: “he respected (the decision) completely without wavering.”

1203–5: τάρβος / οὐλοὸν: “deadly fear” and βαρεῖαι . . . μήνιες: “grievous wrath” are a fearsome combination in keeping with Aietes’ character as a tyrannical eastern potentate. The hyperbaton of the second phrase helps to carry the passage forward. The phrase perhaps echoes μῆνιν βαρεῖαν (Soph. OC. 1328).

1205: ἐνιζεύξας ἔχεν: refering to the Colchians: “he had bound (almost yoked) them.” For ἔχειν+ participle Smyth §599b, 1963.

1206: The possibilities for the Colchians are laid out starkly in the following lines: they either keep to Alcinous’ directives or leave the vicinity of the island. ἀντιόωντες: pres. part. act. masc nom. pl. < ἀντιάω / ἀντιάζω.

1207: εἴρυσθαι: pres. inf. mid. < ἐρύω, “protect, respect.”

1208: ἢ λιμένων γαίης τ᾿: referring to Phaeacia: “harbours or land.” νῆας ἐέργειν: “to keep their ships away from.”

1209: The Colchians are afraid of Aietes (βασιλῆος ἑοῦ), even at a distance.

1210: δέχθαι: aor. inf. mid. < δέχομαι. They use sweet words on Alcinous: μειλίξαντο: < μειλίσσω, “they implored him (with an object pronoun understood) to . . .” αὖθι δὲ νήσῳ: they accept Alcinous’ ruling and stay on the island.

1211: Their residence on the island continues for some time (δὴν μάλα).

1212: Βακχιάδαι: A. inserts a snippet of local history, a typical Hellenistic trait. The Bacchiadae were the ruling family of Corinth the seventh / eighth centuries B.C. Ἐφύρηθεν: Ephyra was the archaic name for Corinth.

1213: οἱ δέ: the Colchian group move residence to the mainland.

1214: κεῖθεν δέ: a further move by the Colchians: “and from there.”

1214–15: Κεραύνια . . . Ἀμάντων / οὔρεα: the Ceraunian mountains of the Amantes. μέλλον: stressing that this was a long historical process. The εἰσαφικέσθαι depends on it.

1215: Νεσταίους: See note on 336–7. Ὤρικον: Oricum or Orikon (Ancient Greek: Ὤρικον) or Oricus or Orikos (Ancient Greek: Ὤρικος or Ὠρικός) was an ancient Greek city the northern part of Epirus (modern south Albania), at the south end of the Bay of Vlorë.

1216: στείχοντος ἄδην αἰῶνος: “the ceaseless march of time.” This phrase may link A. to Callimachus’ (fr. 12) treatment of the same story.

1217: ἔτι κεῖσε: “there to this day.” θύη ἐπέτεια: “yearly sacrifices.’ Μοιράων (and Νυμφέων in the next line) depend on θ. ε.

1218: Νομίοιο: Apollo, god of Shepherds.

1219: καθίσσατο: “established” < καθίζω: aor. ind. mid. 3^rd. sg. πολλὰ . . . / πολλά: the anaphora of the adjective stresses Alcinous’ benevolent generosity.

1220: Μινύαις: another ancient name for the Argonauts (114–7n.). ξεινήια: “guest-gifts.” Such gifts sometimes play a sinister role in the poem (421–2 n.).

1221: δυώδεκα: with δμωὰς Φαιηκίδας in the next line. Propriety aboard is now in order. There is perhaps another link with Callimachus’ version of the story (fr.21.5–7). μετὰ δ᾿ αὖτε: an adverbial phrase: “and moreover

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Blundell, Sue. 1995. Women in Ancient Greece. Harvard University Press.

Edwards, Anthony T. 2004. Hesiod’s Ascra. University of California Press.

Gagarin, Michael. 2010. The Oxford Encyclopedia of Ancient Greece and Rome. Oxford University Press.

Grummond, Nancy Thomson de. 2015. Encyclopedia of the History of Classical Archaeology. Routledge.

Marshall, Laura Ann. 2017. “Uncharted Territory: Receptions of Philosophy in Apollonius Rhodius’ Argonautica.” The Ohio State University. https://etd.ohiolink.edu/pg_10?::NO:10:P10_ETD_SUBID:153179.

Naiden, F. S. 2013. Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic Through Roman Periods. Oxford University Press.

Rumford, James. 2011. “Horace et al.: Simple Honesty :: Faune Nympharum :: III:18.” Horace et Al. (blog). October 22, 2011. http://jamesrumford.blogspot.com/2011/10/simple-honesty-faune-nympharum….

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———. 2020. “‘A Little Bit, But Not Too Long’: One of Homer’s Most Chilling Passages.” SENTENTIAE ANTIQUAE (blog). May 17, 2020. https://sententiaeantiquae.com/2020/05/17/a-little-bit-but-not-too-long….

Stephens, Susan A. 2015. Callimachus: The Hymns. Oxford University Press